Nazranis of Thumpamon
It is of equal importance to know from where Christians migrated to Thumpamon and also when this migration took place. The early Christians of the Malabar coast engaged in agricultural and trading activities. They were an adventurous and hardy lot and perhaps settled down in Thumpamon as the place suited them to prosper in their twin occupations. According to legends St. Thomas on his Apostolic Mision to Malabar coast had visited Palakkal Malyankara Gokomangalam, Kottakave, Kollam, Niranam and Nilakkal and had established churches there. It is mentioned in the history of Kadampanad Valiyapally that Christians had migrated from Nilakkal to Kadampanad in AD 325. It is also further said that the descendants of those who settled down in Kadampanad, later on moved to places like Thumpamon, Chengannur and Kayamkulam. This has also been mentioned in the official Ranni Taluk directory. Thumpamon, situated 40 miles away from Nilakkal, is a fertile piece of land easily accessible by both road and water. Thus, it is logical to postulate that during the exodus from Nilakkal, quite a few fleeing Christians might have chosen to settle down in Thumpamon. In ancient times, Kollam was a reputed trading centre in pepper, ginger and other spices. These products were exported to China and Persia from the Kollam port. The Christians, who had settled down in Kadampanad and Thumpamon, had trade contacts with their Christian counterparts in Kollam. Consequent to the destruction of the church in Kollam due to an unprecedented sea erosion, the Christians in Kollam moved to safer places, Thumpamon being one amongst them. It is mentioned in the ‘Niranam Chronicles’ that in AD 905 that a Metropolitan named Mar Benaha accompanied by three others named Rabaan Younon and Maaravan visited the house of Kannakulam Mappilai in Kodossery Nadu. It has been established that the house of Kannamkulam Mappilai in Kodossery Nadu is none other than the Valiyaveedu in Kudasanadu. It therefore follows that there were Christian habitats in Kudasanadu and neigbouring places like Thumpamon even prior at to AD 905. On the basis of the above it is safe conjuncture that Christians might have migrated to Thumpamon from places like Nilakal, Kollam and Kadampanadu as a safe and lucrative haven for bringing up their family and earning their livelihood from agriculture and trading operations. It is also believed that at different stages Christians from distant places like Kuravilangadu, Kanjirapally and even Kunnamkulam came and settled down in Thumpamon. First Church - AD 717 The first church in Thumpamon probably bore no resemblance to the lofty and magnificent structure that is present today. The first church might have been a small prayer hall constructed with the available resources for conducting discourses on the Bible and offering mass on Sundays and other feast days. The first reference to the Thumpamon Pally was in the official calendar published by the Malankara Church. It is mentioned there that the church was established in AD 717 for the Nazarene Christians residing at Thumpamon on Pandalam-Kaipattoor road, south to where the present Upper Primary School is situated. As the years passed by the Nazarene population in Thumpamon increased and existing church building became inadequate to accommodate them. Hence in AD 900 the old church building was demolished and a much larger building was constructed in its place. Various family histories in Thumpamon mention AD 900 as the year in which Thumpamon Pally was built. The third stage was the construction of the Thumpamon Martha Mariam Valiyapally for which foundation stone was laid on 15th August 1175. During the two centuries, after the construction of the second church, the population of Nazarene Christians in Thumpamon had increased considerably. So also, the influx of people from other places continued particularly from Nilakkal. Nilakkal was ravaged by attacks from dacoits led by Fakhuruddin Polygar. At first the residents of Nilakkal were able to resist attach of robber gangs with the help of the troops of Raja of Pandalam whose capital at that time was Konniyoor near Nilakkal.As the frequency and intensity by the robber gangs increased agriculture and trade became disrupted and peaceful life made impossible at Nilakkal and its vicinity. The Raja also found it impossible to continue his domain at Nilakkal. Hence in AD 1170 (ME 345) the Raja and retinue abandoned Nilakkal and chose Pandalam has headquarters for governing his territory. Consequently the Nazarene in Nilakkal also had to emigrate to other places such as Kanjirappally and Thumpamon. 1175 AD construction of St. Mary’s Valiyapally For fulfilling their direction of constructing a bigger building for their Church the Nazarenes of Thumpamon demolished the existing building around 1175 AD. At this time, the authorizer of the Vadakumnada temple which cannot desire antiquity prior to 950 AD opposed the reconstruction of the Church on the ground that the Velichappad of the temple had predicted that the construction of a Christian Church there would pollute and de-santise the temple. The opposition of the temple authorities were in a dilemma for the Nazarenes had already demolished their existing church and were left without a place of worship. Accordingly a delegator was sent to the Raja of Nilakkal who had now made his headquarters of Pandalam to represent their grievances. The Raja was very much inclined to favour the Nazarenes as they were hardworking, peace loving and model adhereing to the lofly principles enshrined in Christianity. The Raja and his officers, therefore, personally visited Thumpamon and surveyed the land which came with in his jurisdiction and permitted the construction of the church not with standing the opposition of the land records residing nearly Thatta.The Nazarenes of Thumpamon were immensely happy and the foundation for constructing a truly magnificent church building was laid on the 15th of August 1175 ( 15th Chingam 350 ME), the feast day Virgin mary. The building is a lot by structure integrating to the Kerala and the Persian style of architecture with wood-carvings and valued roof. The imposing structure and grandeur of the churches had impressed M/s Ward Connor who had traveled through the area. They had made particular reference about the wall constructed around the churchs. The relevant passage from their ‘Memories of Travancore Survey’ is extracted below:- “Toobonum (Thumpamon) is a Syrian village 3 miles ESE of Toovaloor (Thonnallur) is farmous for its church surrounded by a wall built three or four centuries ago. It is a central mart of trade and 50 yrs its inhabitants are opulent which arose person their being allowed to inspect the import and export and levy customs and receiving rent from warehouses’’. It is gratifying to note that the people of Thumpamon who began worshipping in their church dedicated to the Holy Mother from AD 717 onwards and continue to do so even today. Thumpamon – The Christian community in Kerala was one unified flock with one shepherd all through the year till 1528. There was no interference in Malankara church by foreign churches. The 105 churches in Malankara existing at this period was headed by the Arch Deacon who was the supreme authority. The administration of the individual churches was carried on by the parish priests assisted by elected lay leaders. Religious dignitories who visited Malankara acted according to the advise of Arch deacon. Malankara Nazarene Christians were immensely proud of their St. Thomas tradition. However, the winds of change began with the advent of the Portuguese to Malabar Coast in 1498. The Portuguese missionaries found that the local Christians did not recognize the authority of the Church in Rome. The quarrels and internal strife in the Malankara Church began with the attempts made by the Portuguese Missionaries to impose the authority of Rome over the Church. Early attempts made by wily and cunning foreign missionaries to bring the Malankara Nazarenes within the Roman fold were not successful. The situation changed with the coming of Arch Bishop Menzies to Malankara. The Arch Bishop was deputed with specific instructions to switch the allegiance of the Nazarenes to the Roman Church. He was a shrewd and intelligent person well versed in all types of political intrigues and had no qualms for using military power to achieve his aims. A synod was convened at Udayamperoor in AD 1599. The venue was well guarded by Portugese soldiers and the delegates were prevented from communicating with one another. The Portuguese gave a false picture about the practices in the Malankara Church and the delegates were urged to support their move for drastic reforms to bring the Malankara Church in line with the customs and practices of the Church in Rome. At that time Arch Deacon Geevarghese was the Head of the Malankara Church. Despite the decisions taken at the synod of Udayamperoor, the majority of the Churches in Malankara chose to follow their Arch Deacon. Thereafter, the Arch Bishop visited 27 churches in Malankara to persuade them to toe the Roman line. He visited the St. Mary’s Church at Thumpamon too, to bring it under his control. However, this attempt failed and Nazarene Christians in Thumpamon followed their original order of worship. Oath of Koonankurish and the Thumpamon Church Resentment rose amongst the Malankara Christians for the uncalled intervention by the foreign Roman Church in their internal affairs and the people awaited an apt opportunity to vent their feelings. It was at this point the news about the arrival of Ahathulla Bava, his imprisonment by the Portuguese authorities and his subsequent murder by drowning spread throughout Malankara. The people believed that Ahathulla Bava had come to liberate them from Catholic domination and seized the opportunity to express their fury against the Romans. This incident is known as the Oath of Koonan Kurish or Revolution of the Koonan Kurish. It took place in AD 1653 (on Friday the 3rd day of Makaram) when a large throng of believers gathered spontaneously at the Mattancherry Church. They tied a long rope to the cross in front of the church and took an oath that they were forsaking forever their relationship with the Roman Church. The Nazarenes of Thumpamon were also present at Mattancherry and took part in taking the oath. It is for this reason that the Annual Church festival which was held on the 15th Chingam of every year was shifted to the 3rd day of Makaram. This is being continued even today. However, the Romans had the last laugh. They were able to win over several churches to their fold. Ironically the people who followed their ancient rites for over 1600 years were branded as people of the ‘New Faith’ (Puthen Kootu) and those who embraced the Roman faith 63 years ago became people of the ‘Old Faith’ (Pazhaya Kootu) Synod at Mulanthurity and the Thumpamon Church Prior to the decision taken at the synod at Mulanthuruthy, the Malankara Metropolitan had vast powers. He was the supreme authority in the Malankara Church. During this period, Pulikottil Joseph Mar Dioniysius was the Malankara Metropolitan. The Synod was held by Patriarch Pathrose III to curb the powers of the Malankara Metropolitan, thus making him a subordinate under the Syrian Patriarch of Antioch.A decision was taken for dividing the unified Malankara Church into 7 separate dioceses. The newly appointed Metropolitans were required to sign a written contract swearing loyalty to the Patriarch, hence enforcing his supremacy. Pulikottil Joseph Mar Dionoysius neither, assented or dissented to the holding of the synod nor participated in the ordination ceremony of the new Metropolitans held at the conclusion of the synod. The Patriarchal Boola for holding the synod at the premises of the church at Mulanthuruthy was dated 22nd Edavam 1876. The synod was held on 15th Midhunam 1876 in a specially constructed ‘Pandal’. Official representatives were sent by 103 churches in Malankara. The Priests signed their names in Syriac using the designation ‘Kathanar’. Representatives were sent from 8 churches coming within the jurisdiction of the present Thumpamon Diocese and from 5 churches coming within the ambit of the present Chengannur Diocese. Thus altogether 13 churches of the old Thumpamon Diocese attended the synod. The St. Mary’s Church Thumpamon was represented by Karingattil Skariah Kathanar and lay leader Kiriyapillai of Kanicheril. Skariah Kathanar of Karingattil also represented the church at Chandanappally. Thekkadathu Yohannan Kathanar, a native of Thumpamon, represented the St. Stephen’s Church at Kudassanadu. One of the 7 Dioceses created at this synod was Thumpamon Diocese with 27 churches. The first appointed Metropolitan was Konatt Geevarghese Mar Juliose. He never assumed charge over the Diocese and died on the 21st March 1884. During this period the affairs of the Diocese were managed by the priests with the help of elected lay leaders. After the demise of Mar Juliose in 1884 Pulikkottil Mar Dionoysious directed Parumala Mar Gregorious to assume charge over the Thumpamon diocese also. Parumala Kochu Thirumeni Metropolitan of Thumpamon Diocese After his ordination as Metropolitan at the early age of 29. Parumala Mar Gregorious was appointed as Metropolitan of the Niranam and Kollam Diocese of the Malankara Church.The People of Thumpamon consider the appointment of Parumala Mar Gregorious as their Metropolitan is a gift from a heaven for the fervent prayers offered by their fore fathers in the Thumpamon Church. The people believed that the progress and the prosperity of Thumpamon is the direct result of the prayers and intercession of this saintly Metropolitan on their behalf. The people hold fond and reverent memories of various acts of love and charity of their Metropolitan. A smallpox epidemic ravaged Thumpamon in the year 1885. Proper treatment of this deadly disease was unknown in those days and people resort to Mantras and other forms of superstitious cures for escaping from this disease. As a result death visited many households in Thumpamon. Hearing about this tragedy Parumala Thirumeni rushed to Thumpamon and convened a meeting of local people and the parish priests who appraised Mar gregarious about the gravity of the situation. Parumala Thirumeni then entered the Sanctum sanitorium (Madhbaha) of the church and began to pray. He continued his prayers for several hours. The people in church also began to pray and waited for Thirumeni to come outside after concluding his prayers. Finally Thirumeni came outside satisfied that his intercession on behalf of his people has been heard by the Lord. Thereafter Parumala Mar Gregorious visited the houses of the parishioners who were afflicted with the dicease and consoled them as a result of the ministrations of their Metropolitan the epidemic subsided and finally disappeared from Thumpamon. The people of Thumpamon have fond memories of metropolitan treading the gravel pathways of their village and considered him to be a saint long before the official declaration of Parumala Mar Gregorious as saint of the Malankara church. The Ministry of Parumala Thirumeni in Thumpamon which began with the nursing of flock through the ravages of the small pox epidemic continued in other directions for the well being of the parishioners and the church as a whole. It was during his period that the church steeple was remodeled and beautified. The small tiles on roof of the church was replaced with larger ones. The outer corridor (Nadakasala) was demolished and a balcony constructed in its place. The cemetary of the church which was inside the church compound was transferred to its present site after filling up the land with earth for raising the level. To educate the people in the English language which he considerd to be of paramount importance classes were started in upper storey of building attached to the church. The cemetery of the church which was inside the church compound was transferred to its present site after filling up the land with earth for raising the level. To educate the people in the English language which he considered to be of paramount importance classes were started in upper storey of building attached to the church. Later in 1901 the foundation stone of the MG Middle School was laid in the present site. Paraumala Thirumeny also started a Sunday school to educate the children in principles and precepts of the church and this had helped the parishioners to with stand the onslaughts of the ‘Reform movements’ advocated by dissident groups. Parumala Mar Gregorious obtained permission from the Maharaja for starting the Sree Moolam Market. He was also instrumental in the elevation of Karingattil Skariah Kathanar who had accompanied him on his Jerusulem journey as a Cor episcopa of the church . There are several instances where Parumala Mar Gregorious intervened to settle family disputes amicably. The demise Mar Gregorious in 1902 was a great loss to the people of Thumpamon. Parumala Thirumeny exemplified the teaching of his Saviour Jesus Christ. He was true to his faith and was a fount of wisdom and holiness. It is for this reason that the parishioners consider him as a guardian saint of the church along with Virgin Mary in whose name the church is dedicated. The following are the institutions that commerate the memory of Parumala Thirumany at Thumpamon. 1. M.G. English Middle School 1901 2. M.G. High School 1949 3. M.G. Higher Secondary School 4. Mar Gregoroius shrine with Cross at Mampilaly – foundation stone laid and consecrated by H.H Augen Bava Thirumeny in 1969 and on 15th of January 1970 respectively 5. Mar Gregorious chapel at Mampilaly consecrated by H.G. Philipose Mar Yousobiose on 28th October 2003. 6. Alter on the north side consecrated by H.G. Thomas Mar Makarious on 30th October 1977. 7. The repository of the holy relic of Mar Gregorious HH. Baselious Marthoma Mathew I on the 17th January 1980. 8.The shrine and cross at Naduvilemuri consecrated by H.H. Baselious Marthoma Mathews II on 20th October 1985. 9. The M.G. Auditorium consecrated by H.G. Abraham Mar Sevaroius of Angamaly on 20th of March 1999. 10. The New Building on the northern side of the road as a memorial to Margregorious The above and many other memorials are yet to comeup. Puthenkavil Kochu Thirumeny and the Thumpamon Church Of the several Bishops who had governed Thumpamon diocese as diocesan Metropolitans, only two were fondly called as ‘Kochu Thirumeni’ One is St. Gregorious of Parumala, popularly known as Parumala Kochu Thirumeni and the other is Philexinose Mar Geevarghese known as Puthenkavil Kochu Thirumeni. The appellation ‘Parumala’ denotes the place of ministry of Mar Gregorious and Puthenkavil denotes the place of birth of Philexinose Mar Geevarhese. Truly great men are seldom born and the Thumpamon diocese has been blessed by two such extra ordinary personalities as Diocesan Metropolitans. Parumala Kochu Thirumeni was born in the first half of the 19th century (1848) and Puthenkavil Kochu Thirumeni was born in the second half of 19th the century (1897). There are several similarities and parallels in their lives. Both began their early lives as teachers. Parumala Kochu Thirumeni was a teacher of divinity at the Vettickal Dayara and later at the Parumala Padithaveedu. Puthenkavil Kochu Thirumeni was a teacher in the M.D. High School Kottayam and Middle School in Puthenkavu. Both were ordained as Bishops at a relatively young age. Mar Gregoroius became a Bishop at the age of 29 and Puthenkavil Kochu Thirumeni was ordained at the age of 35. Both of them worked incessantly for the benefit of their dioceses, ignoring their personal health. Both of them were born in the month of June and died at the age of 55. At the time of ordination of Puthenkavil Kochu Thirumeni, the Malankara Church was facing serious problems. People were snared by the attractive speech and song rituals of the Pentecostal groups and by the alluring offers made by Mar Ivanious who had gone over to the Roman Catholic side. To tackle these problems Vattasseril Mar Dionysius who was the Malankara Metropolitan at that time was on the lookout for an efficient and educated person to be ordained as metropolitan. He found the person he was looking for in the son of Rev. Fr.Thomas Kathanar of Kizhakkethalackal family of Puthenkavu. The son of the priest who was a post graduate in English Literature was invited to accept ordination as metropolitan. Later he turned out to be a gem whose value could not be assessed. No one who has seen Parumala Kochu Thirumeni in person is alive today. However there are still a few persons who have seen and kissed the hand of Puthenkavil Kochu Thirumeni. These fortunate people still cherish fond memories of his sermons and his mellifluous voice chanting the Qurbana. He was a voracious reader capable of absorbing and reproducing everything he read for the benefit of his audience. He could convey his message convincingly into the minds of his audience. Puthenkavil Kochu Thirumeni was considered a one man army against moves by Mar Ivanious to lure the Church members to Catholic faith. Activities of Thirumeni in Thumpamon In 1948 Puthenkavil Kochu Thirumeni started a convent known as Thumpamon Marthamariam Mandiram for ladies who desired to take the vows of chastity and lead life as sanyasins. In 1996 seven persons took vows to become nuns of church in this convent. Today it enjoys a unique position in the Thumpamon Diocese and is growing rapidly by the sincere work of Philipose Mar Eusobious. When an old two storied building was demolished on the southern side of Thumpamon Church, the Metropolitan ensured that these materials were utilised for constructing the St. George Orthodox Church at Paranthal. The inspiration for up-gradation of M.G. Middle School into a High School in 1947 came from Puthenkavil Kochu Thirumeni. From 1931 onwards he was President of the Sunday school association. Whenever he came to the church he called the Sunday school students to his side, narrating Bible stories, singing songs and making them repeat these songs. The Parishoners of Thumpamon used to wait eagerly for his visit and will never forget neither his Ford perfect car and his driver Ammal Chettan. It is now impossible to think of a Metropolitan traveling by public bus. Puthenkavil Thirumeni frequently used the public transport system for his pastoral visits and for attending convention centres. He used eat what ever he was given and had no particular choices all gives and moneys presented to him were scrupulously used for the benefit of the church. At the time of his death he had neither bank balance nor any debt. The only amount he owed was a sum of Rupees 169, 25 which amount he gave to his Deacon to repay to the general secretary of the Martha Mariam Samajam. To perpetuate the memory of Puthenkavil Kochu Thirumeny a hole was constructed in his name which was blessed by H.H. Baselious Augan Bava on the 15th January 1970. The people of Thumpamon have deep love and respect for Puthenkavil Kochu Thirumeni. This is evidenced by the fact that every year the memorial day of His Grace is celebrated both in the St. Mary’s Church and St. Mary’s Convent. It is a matter of deep pride for the parishioners that the Thumpamon Valiyapally is the oldest church in the Thumpamon Diocese. Parumala Kochu Thirumeni on his return from his journey to Jeursalem called this church (The little Jeursalem Churh’) The Thumpamon St. Mary’s Cathedral is also the mother church of the people who now offer worship in the St. Stephen Church Makkamkunnu, St. Stephens Church, Kudassanadu, St. George Church Chandanappally, St. George Church Ananthappally, St. Thomas Church Kurampala, St. George Church Paranthal, St. Ignatious Church Kaipattoor, St. Mary’s Church Ullannoor, St. John’s Church Ullanad, Mar Boursoma Church Attuva, St. Mary’s Church Vakayar, Immanuel Church Nariyapuram, St. George Catholicate Simhasana Church Keerukuzy, Kathistha Church Thumpamon North and St. Thomas Church Omalloor.